4.944. Others offer all the activities of the organs and the activities of the vital forces (pancha praaNa) into the fire of Yoga–in the form संयमा on the Self–which has been lighted by Knowledge.

4.945. Samaadhi is indeed of two kinds–one through the process of laya (dissolution) and the other through baadha (sublation or negation).

4.946. I now take you to Brahma Sutra 2.1.14 तदनन्यत्वमारम्भणशब्दादिभ्यः meaning “There is non-difference of those cause and effect on account of the texts about origin etc.”

4.947. An effect cannot exist apart from the cause.

4.948. Therefore the individual form brought about by the intermingled five gross elements, being the effect of Viraat that is the cosmic form.

4.949. This cosmic form is brought about by the intermingled five gross elements being an effect of the unintermingled five great subtle elements.

4.950. Thus we are saying the intermingled five gross elements does not exist apart from the unintermingled five great subtle elements.

4.951. There again, the element प्रित्वि (earth) having the five qualities called sound, touch, color, taste and odour being an effect of आप: (water) which has the four qualities other than odour, does not exist apart from water.

4.952. That water having four qualities being an effect of अग्नि (fire) which has the three qualities other than odour and taste does not exist other than fire.

4.953. That fire too having three qualities being an effect of वायु (air) which has two qualities other than odour, taste and color does not exist apart from air.

4.954. That air which has two qualities being an effect of आकाश (space) having the only quality of sound does not exist apart from space.

4.955. And that space, possessing the quality of sound being an effect of अहङ्कार (egoism) in the form of the resolve of the supreme Lord “Let me become many” does not exist apart from egoism (ahamkaara).

4.956. Even that ahamkaara which is in the form of resolve being an effect of the principle of महत् (mahat) in the form of Lord’s thinking about Maayaa does not exist apart from Mahat.

4.957. That Mahat too which is of the nature of thought being a transformation of Maayaa does not exist apart from it (माया ).

4.958. Again that cause called माया which on account of its being insentient is superimposed on Consciousness (आत्मन्), does not exist apart from Consciousness.

4.959. That Samaadhi which through such deliberation has Consciousness alone for its object.

4.960. This is, despite the fact that the cosmos consisting of cause and effect continues, is called समाधि through लय (dissolution).

4.961. For, in that state,ignorance and its effects do not become dissipated.

4.962. It is because there is an absense of knowledge arising from the meaning of the great Upanishadic saying तत् त्वं असि (That Thou Art).

4.963. Even though there is such a deliberation, still, on account of the persistence of the cause the entire cosmos appears again.

4.964. Therefore this samaadhi packed with latency (सबीज ) as in the case of deep sleep is not the principal one.

4.965. The principal samaadhi, however, is the one achieved through sublation (बाध) which is seedless (निर्बीज).

4.966. This is because when ignorance is eliminated as a result of the realization of the idea तत् त्वं असि (That Thou Art) the effects of that ignorance also get eliminated in accordance with the order of creation.

4.967. In creation, the effect comes out of its cause. Hence when the cause, ignorance, is eliminated, its effect also gets eliminated.

4.968. And because as a result of the absence of re-emergence of the beginningless ignorance, there is an absence of the re-emergence of its effects also.

4.969. That निर्बीज समाधि itself is being presented in this verse of the Bhagavat Geetha.

4.970. Thus, अपरे others; जुह्वति offer ie. merge; सर्वाणी all–both in their gross form and in their form as tendencies;

4.971. इन्द्रियकर्माणि the activities of the organs–the activities (कर्माणि) viz. hearing of sound, feeling of touch, seeing of colors, experience of taste, perception of smell and speaking, grasping, walking, excreting, enjoying as also thinking and deciding, of the organs (इन्द्रियाणि), of the external organs of the five called, ear, skin, eye, tongue and nose and the five called speech, hands, feet, anus, and the generative organ, and also the two internal organs, namely the mind and the intellect;

4.972. Similarly प्राणकर्माणि the activities of the vital forces known as praaNa–the activities (कर्माणि) viz. leading out (प्राण ), leading downwards (अपान), contracting and spreading (व्यान), digestion of what is eaten and drunk (समान) and leading upwards (उदान ).

4.973. By this is presented the subtle body made of the 17 constituents, viz. the 5 sense-organs, 5 motor-organs, 5 vital forces, mind and intellect.

4.974. The adjective सर्वाणी all is used with the intention of indicating that, by this subtle body is here meant the aggregate of the subtle elements, called Hiranyagarbha.

4.975. They offer, आत्म संयम योग अग्नौ, into the fire of the yoga in the form of संयम on the Self.

4.976. आत्मसंयम means the samyama in the form of dhaaraNa, dhyaana, Samprajnata samaadhi (the samaadhi through full-restraint);

4.978. “By the suppression of the vyuttaana-impressions (of the mind), and by the rise of the impressions of control (nirodha), the mind which persists in that moment of control (nirodha) is said to attain the controlling-modifications. (Patanjali Yoga Sutra 3.9)

4.979. व्युत्थान signifies the three states called क्षिप्त (scattered), मूढ (stupified) and विक्षिप्त (restless).

4.980. The impressions of these states are antagonistic to samaadhi.

4.981. They become suppressed by the daily and incessant effort of the yogi.

4.982. And there emerges the impressions (संस्कार) of control (निरोध ) which are opposed to the impressions of व्युत्थान.

4.983. And as a result, the persistence of the mind in the moment of nirodha alone is the nirodha-modification or controlling modification of the mind.

4.984. तस्य प्रशान्तवाहिता संस्कारात्॥१०॥

4.985. Patanjali states the consequence of this in Sutra 3.10: “From that it comes to have a steady flow on account of samskaaras of nirodha control.”

4.986. The steady mind is that which takes the form of pure satva on becoming free from mental-inactivity (laya) and vikshepa (restlessness) as a result of elimination of rajas and tamas.

4.987. ‘Steady flow’ is the predominance of the samskaaras of steadiness due to perfection in acquiring its earlier successive samskaaras.

4.988. The cause of this is also stated by Patanjali in his Sutra 1.18. विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥

4.989. (असंप्राज्ञ्यातसमाधि is the) other (type of समाधि ) (अन्य:) that is preceded (पूर्व:) by the practice (अभ्यास) of stopping (विराम ) the mental fluctuations (प्रत्यय ) (which is the natural fruit of the highest Vairāgya or Renunciation, but that) it (still) contains a residue (शेष:) of latent impressions (संस्कार)||18||

4.990. विराम means cessation of mental modifications.

4.991. Its pratyaya (cause) is the effort of the person (purusha) for the cessation of the modifications.

4.992. Its practice (abhyaasa) means undertaking it repeatedly.

4.993. The other (anyah) which is different from samprajnaata ie. asamprajnaata, comes from, originates from, that.

4.994.That which is the yoga of this kind, in the form of samyama on the Self, is itself the fire.

4.995. In that, ज्ञानदीपिते, which has been lighted by the Knowledge–ज्ञान (Knowledge) is the realization of the identity of Brahman and the Self, arisng from the Vedantic sayings;

4.996. lighted, made very blazing, by that Knowledge through the destruction of ignorance and its effects,